The author of this blog has deciphered the meaning behind the riddle known as Melkin's prophecy, upon which the mythical status of Glastonbury is founded and how it came to be associated with Joseph of Arimathea's burial site. The monks riddle which clearly indicates with pinpoint accuracy the whereabouts of the resting place of King Arthur and Joseph of Arimathea in the Island of Avalon, is evidently not at Glastonbury. The strange thing is that the geometric puzzle left by Melkin describes directions that are derived from the Ley line system built by Neolithic man.
4] Where exactly is the fabled Island of Ictis and can we establish a relationship between this island, renowned in the ancient world as an exporter of tin, with Joseph of Arimathea? Why is it that Ictis has only now been located, when it has been in plain view of all researchers. Was there ever a connection between the island of Ictis and the Isle of Avalon, mentioned by the sixth century monk Melkin? How does Melkin know that the island of Ictis is the Avalon of the Grail Romances, and Arthurian legend?
These topics initially seem to be so disparate and unconnected, that any relation between them appears scant and impossible to establish with any degree of certainty. However, it is the aim of this enquiry to show how inextricably linked these diverse questions are. It will show how the many pieces of a puzzle that have hitherto been unconnected, hidden, deliberately obscured, ignored, misunderstood, or even inadvertently lost over time..... can be resolved into one conclusive body of evidence.
This blog is heavy going as there is sometimes a need to repeat information already known to some readers, which to others, is necessary for a step by step, orderly account that leads to a revelation that will astound even the casual reader.
Figure 1 Showing the St. Michael’s Ley Line.
Figure 2 Showing Glastonbury Tor situated on the St. Michael Ley line, one of many Hill top St. Michael dedicated sites.
The genealogy of Joseph of Arimathea, including Arthur’s exploits mixed with material from what became known as the Gospel of Nicodemus, evolved into a fantastic array of medieval romances emanating from France, known as the ‘Matter of Britain’. These ‘Histoires’ centred upon the search for the Grail and gave account of its arrival in Britain with Joseph of Arimathea. We know that Melkin wrote a book on Arthur and his round table attested to by subsequent British Chroniclers and also Melkin’s prophecy concerning Joseph is found in John of Glastonbury’s Cronica. Both Arthur and Joseph are buried in Avalon or the French ‘Avaron’. Both British and French traditions seem to have emanated from a common source judging by the commonality of the material i.e Joseph, Arthur, the island of Avalon and the Grail’s connection to Jesus. This persistent theme portrays what was in the most part, historically based material. This becomes apparent later especially as we discover the links between the Island of Avalon, The Island of Sarras of the French romances and the Island of Ictis of Classical fame. These three islands are all one and the same going under different names, but let us inquire into how this Island is integrally linked with the Ley line system and how it becomes part of the St. Michael network of ‘Church Markers’.
It was Alfred Watkins, who first coined the phrase ‘Ley Line’ when he saw the interconnectedness of certain points upon the landscape and how they aligned with each other. John Michell even more recently made the connection between the names of the sites that had been dedicated to St. Michael that were also aligned. In a flash revelation, standing next to St. Michael's Burrow Mump, he could see a similar hill in the distance and topped with a similar church also dedicated to St. Michael. Melkin’s prophecy had related that Joseph of Arimathea was buried on a ‘bifurcated line’ and without Michell’s modern day re-discovery there could never be a line with which to ‘bifurcate’. The other directions given in Melkin’s prophecy are directional derived from this Line and without knowing of its existence the prophecy of Melkin would remain in history as a discarded jumbled tale or worse, the ruminations of a madman.
Mitchell’s discovery for the first time in the modern era brings to light the evidence that, there must be some kind of design along this line. This previous design was then built upon by the Templars demarcated by St. Michael Churches. If the overlay of churches or the previous Neolithic erections provide the source for that which is dowsable is uncertain as Broadhurst and Millers book shows that much of the dowsable energy is flowing through the altars of these more recent churches.
Figure 3 Showing the St. Michael church Burrow Mump on the St. Michael Ley line.
Figure 4 Showing the Redruth Carn Brea which had a 13th century St. Michael chapel on it, latterly turned into a castle which lies exactly upon the rhumb line of the St. Michael Ley Line.
“For in whom else have the people of the world trusted, except in Christ who has already come?...How then the varieties of Gentiles and the many borders of the Moors, all the boundaries of the Spaniards, and the various nations of the Gauls, and the regions of the Britons, inaccessible to the Romans, but subdued by the true Christ”.
We cannot be sure of the name of that Island at that date when Melkin wrote, but as will become clear that Melkin knew it was the old Ictis of the Greek and Latin chroniclers. He would hardly have created a puzzle naming the Island of Avallonis as the island in which Joseph and Arthur were buried, if the name of that Island had that particular appellation at that time. This would negate the purport of the riddle and for this reason we can assume that it was Melkin who is responsible for the name Avalon.
The fact that a Grail source, originating supposedly in France and Melkin’s Prophecy from Britain, both confer on Avalon some miraculous status, would appear to suggest that there is a common understanding between these works. What exactly does it mean that Arthur would return to his people except that he was lost to them and no-one knew where his gravesite really was. When Joseph of Arimathea is uncovered, it will be discovered that Arthur is buried with him………then he will be returned to his people, but only one man could know of his whereabouts, the same person who says who else is buried also in the Island of Avalon, from having seen the tin vault and what it contained.
The Abbey at last, through its own propaganda, had freed itself from the pressures of royal taxes, interference from other Bishops and neighbouring landlords by its saintly supremacy, and its immoderate claim to an array of holy relics, that had been uncovered since the disinterring of Arthur's grave. Realistically, over this period of time, the chroniclers of Glastonbury Abbey had set out to increase the prestige of their own monastic order and this was mainly established by erroneous “proofs” of their past associations. In 1497 William Whyche wrote a continuation of John's Cronica and since John of Glastonbury very rarely wrote in his own words but mostly extracted from other sources, it is probably from this that some of the misrepresentations to Melkin’s prophecy really happened, if indeed they had not happened earlier. We know that John of Glastonbury recorded faithfully what others had said, without too much interpretation, but we do not know if we have any other source for the prophecy and that other chroniclers did not use John as their source. It would seem by William Whyche’s lection,( his later interpretation in his own words), that much of the errors of interpretation and interpolation from Melkin’s prophecy became even more exacerbated. In effect the Abbey chroniclers by degree, changed the purport of Melkin’s prophecy, but what we cannot be certain about is whether it was Melkin’s intention that later generations were to be misled into thinking that Avalon was Glastonbury. If it was known in the sixth century that the church at Glastonbury was originally built by Joseph, then there is a possibility of Melkin’s conscious misdirection. However, as we have witnessed already this seems unlikely as early chroniclers saw no connection between the unknown location of Glastonbury and Avalon. William of Malmesbury witnessing in his time that no explicit records had survived on the subject and that it was, therefore, to no avail to speculate further regarding the Joseph Tradition.
Figure 21 Showing the plaque in the ruins of Glastonbury Abbey today still insistent that Arthur is buried beneath. The situation of the plaque is shown in figure 20.
Just to recap then……after Geoffrey’s book had reached popular consciousness stating that Arthur was buried in the Isle of Avalon and Grail literature confirmed it; it was necessary for Glastonbury to produce King Arthur. (Geoffrey’s source for this information was one of the books left in Britain by Melkin). The discovery of Arthur in the Abbey cemetery in 1191 established that Glastonbury was the Island of Avalon, the island that is the subject of Melkin's prophecy. The Perlesvaus also concurred that the Grail was on Avalon. The obvious inference was that Joseph was buried there also. This quick transmutation, has been pointed out already because when William of Malmesbury looked through Glastonbury's records in 1120 and from the time when Geoffrey of Monmouth wrote his history of the Kings of Britain in 1135, neither of them up to that date had ever associated Avalon, with Glastonbury and as we have covered already, William of Malmesbury asserting that King Arthur’s burial place was unknown.
It is for this reason most scholars believe the prophecy to be a fake of the twelvth or thirteenth century. Why, one must ask, are the monks so keen to associate the abbey with this prophecy if it is merely a fabrication? Why, if it is a fabrication do the three clear instructions contained within it, point to the place where Joseph is buried which just happens to be an island by the sea which coincidentally used to sell tin and the main protagonist supposed to be buried on the island was a tin merchant?. If this is not enough why is Avalon in the Vales of the west unlike Glastonbury. This prophecy was anything but a fake and because of this the monks had to mould their features to it, not the other way round. Besides if you clearly want to indicate that Joseph of Arimathea is at Glastonbury why spend so much energy reinventing onself as Avalon to fit anothers format. Why not create a much clearer puzzle that says ‘Joseph is here’ rather than creating a riddle (that no-one understands) and that points exactly to an Island in Devon where according to the Perlesvaus (the other authority for Avalon), the geographical features fit the location at the sea and of course explain the title of the book………Through,across or around these Valleys.
John Leland relates that he came across fragments of Melkin’s ‘Historiola De Rebus Britannnicis’ in the Glastonbury library and it is from these fragments that Leland tells us, that Melkin was the most famous and erudite of British writers, well-respected and was renowned since great antiquity which does go against modern scholastic opinion that his prophecy was a forgery. It is implied also by Leland, that Melkin thinks Arthur is buried at Glastonbury. This surely must be Leland's conclusion based upon the connection of the ‘oratori’ in Melkin’s prophecy because in his ‘Assertio Arturii’, Leland names Glastonbury as Arthur’s burial place, yet as we know Arthur is buried in Avalon and Melkin knew this since he has left specific instructions to show us where it is. Leland who wrote around 1530 says that the document here quoted is ‘a very treasured possession in the old Library of the Abbey. He calls it 'a fragment of history written by ‘Melchinus an Avalonian' which may infer he was one of the Hermits refered to in the Perlesvaus. The passage below from his Nova Legenda Angliae, is from a translation by Skeat and indicates the interest that Melkin’s prophecy generated and the seriousness with which it was treated was a reflection of its hidden veracity. It was taken seriously as a venerated ancient text but no one really understood what it meant and why it was made so ambiguous.
This misconception eventually transformed the Graal into a receptacle which coincided with Helinand’s description as a plate. Melkin’s understanding of the Gradale and the knowledge he was trying to convey, had to do with processional stages or the three grades to gnosis which shall be elucidated later. The processional of the Grail is a misunderstood romanticised version of a divine plan that was originally conveyed in its Hebrew form by Joseph to Britain. This accompanied with references to the ‘bleeding spear’ in the French Grail book and the fact that the vessel purported to hold Jesus’ blood collected from the spear wound, got mixed up with Jesus’ role in the Divine plan which the original French Grail material enlightened upon. The Menorah also being alluded to in the French material from the original ‘Book of the Grail’, plays a definite allegorical part in this processional or gradual steps as the Divine plan unfolds. This arcane knowledge, as relating to the candelabra of the Grail processional, is confirmed in Zechariah: 4.
The fact that the word ‘oratori’ is followed by the word ‘cratibus’, meaning ‘wattled’ would tend to unhinge the supposition that it was not intentional obfuscation, unless of course Melkin had originally written ‘orari crater preparatis’, which would suggest a pre-prepared cave by the sea. We will see just how many scenario’s and permutations there are when we dissect Melkin’s prophecy, but it would seem that the inclusion of ‘adorandam virginem’ in addition to ‘oratori’ and ‘cratibus preparatis’; if no scribal changes took place, is a direct attempt by Melkin to perpetuate an association with the wattled church at Glastonbury. However this argument does not follow ontologically when he is giving specific directions elsewhere.
The Glastonbury propaganda machine was able to firmly establish Glastonbury as an island in association with the Tor, but it could not by any distortion, render its location by the sea. If Melkin did not write the words ‘orari’ or ‘ora’ and ‘tor’, the addition of letters to make ‘oratori’ brings the Island of Avalon away from the sea and into the Abbey grounds. This is onlt conjecture to what may have happened, but again an unlikely set of events is set out by John in his Cronica to convince the unsuspecting, that Avalon is in Glastonbury:
Figure 22 Showing the Folly tower where there once stood a chapel dedicated to St.Michael on this hilltop ‘marker’ site.
This high story records and testifies that Josephus, (Joseph) who records it for us, was the first priest to sacrifice the body of our lord and we should therefore believe in his words.
Gawain is told ’you will be told the meaning of anything you wish to ask about, by the testimony of Joseph the good clerk and good hermit (Melkin) that tells us these things and his(Melkin’s) knowledge of them comes from the pronouncements of the Holy Spirit and the Angel.
It appears to have been not only collated sourcing from Chrétien de Troye’s work and from sources which Eleanor’s family owned, but also it becomes clearer because of his family connections and the likelihood of Henry and Chrétien’s paths crossing.
King Arthur is alive in the story, so how is it we know where he is buried especially when we see Lancelot’s visit to the Isle of Avalon were he sees Guinevere’s grave. The person who told this story had seen Guinevere's Grave and knew it was on Avalon and the only person who could have known this is Melkin. Henry was just a consolidator of some of the original book of the Grail, but all seem to think Henry wrote it.
If our assumptions are correct, the ‘Book of the Grail’ was written by Melkin which approximately concurs with Helinands’ date. Henry of Blois was also aware of Melkin’s other writings at Glastonbury, adding to the fact that it is also credited in the Latin version of the ‘High History of the Holy Graal’ to have been written by a monk at Glastonbury who, incidentally must have been fluent in some dialects of the French.
Melkin appears to be single handedly responsible for coalescing the Joseph tradition in Britain and the Grail literature that emanated from France. Thus to make a delectable tune to your ear, history goes masking as fable. (R. Wace)
Melkin through the construction of his English prophecy kept alive a tradition from great antiquity through conjoining the Quest of the Grail (from French literature) with a search for Joseph and what was with him in his tomb. It would seem also that Henry de Blois (as a later propagator) was the ‘famous fabulator’ named ‘Master Blihis’ in the prologue called the Elucidation of Le Conte Del Graal where it says, Master Blihis is ‘one who knew all the stories of the Graal’.
Chrétien de Troyes working for Eleanor of Aquitaine and her daughters states that he had been given a Grail book by them, to be romanticised, (inferring a more historical or factual account), so that it could be read out at court to provide pleasure for its listeners. It would appear therefore, that the French noble family in possession of Melkin’s work which contained the historical Joseph account including the gospel of Nicodemus (which Chrétien was aware of), and the various tales up to king Arthur were all derived from Melkin’s ‘Book of the Graal’ in the possession of Eleanor.
Henry of Blois was uncle to Theobald V, Count of Blois and Troyes who was married to Alix de France, daughter of Louis VII, King of France from his first wife Eleanor d’Aquitaine. Theobald’s brother Henry was married to Marie, Eleanor’s other daughter; so through the Aquitaine’s possible ownership of Melkin’s book of the Grail, it is not difficult to see how Henry of Blois, appraised of the fact that Melkin was the originator of these truths, and being acquainted with the Glastonbury tradition could have been the one responsible in part for the British re-emergence. This helped through Crusader and Templar influences of the Joseph and Arthurian histories, couched and propagated as popular troubadour tales.
In addition, the Count of Blois’ court in Troyes became a renowned literary troubadour centre. Walter Map was among those who found hospitality there along with Chrétien.
We should not forget that Melkin was probably the hermit (pious monk) referred to by Helinand and that Melkin had to have been aware of arcane Joseph material, to have portrayed the Joseph and Grail material as the base for his Prophecy. As we shall see further in our investigation, it is through Melkin’s thorough understanding of the essence of the Grail that he can link its discovery with the unveiling of the tomb with a specific point in time. It is partly due to this prediction of the unveiling that subsequent commentators referred to his extract about Joseph’s tomb and the ‘duo fassula’, as a prophecy.
Henry for reasons regarding his ecclesiastical position, would not wish to be openly associated with the more romanticised and plainly embellished Grail material proliferating at the time that many thought trivialised into fable, the Lord’s relics and the personage of a saint. Henry understood the Grail’s sanctity in that it was a relic of Jesus in some form and may have been aware of some of its more arcane meaning as an expression of God’s work in man. He Knew that it was a subject (although not fully comprehended by him) that should not be treated irreverently and so ‘The High History of the Grail’, was written and alluded to himself by a pseudonym or nickname.
Henry was brought to England by King Henry I, to be Abbot of Glastonbury. On 4 October 1129, he was given the Bishopric of Winchester but allowed to keep his beloved Glastonbury Abbey. He was consecrated as bishop on 17 November 1129. He had ambitions to become Archbishop of Canterbury but was thwarted. However he did not abandon his work at Glastonbury. Except for a few brief months in 1141 when he changed his alliance to Empress Matilda, when he thought he would be on the winning side, Henry supported and advised Stephen his brother and is credited as one of the clergy who helped convince William of Corbeil, the Archbishop of Canterbury, to crown Stephen. Soon after his appointment to the See of Winchester, Henry came to resent his subservience to Canterbury. Henry was the patron of great writers one of whom was Archdeacon, Gerald of Wales (who later unwittingly referred to him as Bledhericus) and through his family connections, had links to the Templars and the Crusades and was well acquainted with William of Malmesbury.
One of the finest buildings Henry had constructed, was the Hospital of St. Cross on the outskirts of Winchester. A few years after completion, Henry was to assign the guardianship over to the Knights Templar. In William of Malmsbury’s work, ‘De Antiquitate Glasttonie Ecclesie’, (which he dedicated to Henry), he tells us that “the monk he knew personally and in fact whom he “served” was shy, learned and a great writer”. Henry of Blois gave some sixty books to the great library at Glastonbury and had ancient books copied, such as Pliny’s Natural History, the book of Enoch, and several other books of Origen, St. Jerome and St. Augustine which probably would have been lost except for his efforts. Mostly he will be remembered for sponsoring the Winchester Bible, the largest illustrated Bible ever produced (which was still unfinished at his death).
It is in 1155 though, that Master Robert Wace completes his "Roman de Brut," a version of Geoffrey of Monmouth’s "History" in French. Wace dedicated his work to Eleanor of Aquitaine his patron, and is remembered as being the first writer to introduce the concept of the "Round Table" to the Arthurian cycle but its derivative is somewhat lost in the embellishment and may have a connection to the ‘cercle d’or’.
It was generally understood that Joseph was hidden within some geometric puzzle, all the clues of which seem to emanate from Melkin, the one man who knew the whereabouts of Joseph.
It also seems a little suspect that he chose to be appointed at the young age of 23, as Prior of Montacute. The one person we suspect of having read Melkin’s Grail book and who most likely discovered that there was a connection between Montacute and finding Joseph just happens to be prior there. Henry had come across this Montacute information regarding the burial site of Joseph……. material from a source that Melkin must have written, since the line that he is sending us to find (the 104 nautical mile line from Avebury to Burgh Island), runs right through St. Michael’s hill Montacute. Since no-one at the time knew it was a ‘confirmation clue’ or knew where the Island of Avalon was, it obviously did not help Henry. Since this piece of material evidence was not spoken of or referenced in the Grail literature that emanated from France, one would assume that this information was found in a Melkin manuscript that existed in Britain before the fire. The only reason for not thinking this is that…… why at such a young age had Henry come straight from France to Montacute? This indeed would be an extraordinary coincidence if he had not come across this clue while in France.
Strangely enough, it was Eleanor who married King Henry II, the same King Henry who was supposedly told by a sage the exact place to start digging at Glastonbury Abbey to find King Arthur’s bones there between two pyramids. As we have covered Henry II was already dead when Arthur was unearthed but the story could have a grain of truth, if indeed Henry had learnt of Arthur’s burial in Avalon from Eleanor or her material. If it was widely accepted that Joseph was buried in Avalon and because of Joseph’s Glastonbury connection to the church there……… it is possible that the King, learning Arthur was also buried in Avalon also from the French source, may indeed have put this very idea of Avalon being equated with Glastonbury into the monks heads. It is possible that subsequently after the king’s death, they eventually (having lost their patron), decided to carry out the bogus unearthing of Arthur citing him as a witness.
Although John Leland, in 1534 says that the book he saw of Melkin’s dated to 450AD we do not know how he arrived at that date. The passage from Helinand’s chronicle relates the angels appearance to Melkin occured in 717,(and we will cover later how this date is probably accurate)……… so somewhere in-between both Arthur and Melkin lived.
One can only deduce that Helinand is referring to Melkin, as Melkin deals with the same two subjects, that of Joseph and the Grail in his Prophesy. It will become apparent to the reader, as we progress, that Melkin’s ‘Book of the Graal’ or ‘Of the Grades or by Degrees’ had express knowledge of what the Gradatim was, as a series of ‘grades’ toward spiritual enlightenment and this revelation of the Grail was known and understood by Melkin. He knew that it would be marked by an event in time, i.e. the unveiling of the tomb at a predestined point in time, but we will deal with this explanation of ‘Time’ later.
One cannot be certain if Helinand’s extract is the first passage which refers to the Grail directly at this early date, but the same date was quoted by Walter Map, an early Grail writer in reference as a source. If it is genuine, it is the closest we get to the original source of Melkin the consolidator of material found in the tomb. This is the point at which it becomes a question of faith for those who believe in Angels or for the pragmatic to answer……… ‘from where did Melkin receive instruction’? If we consider the Grail as arcane knowledge linked to a Divine Plan, then divine intervention by apparition should not be excluded especially when we consider Melkin’s link to an apparition by St. Michael that is attributed to St. Aubert at Mont-Saint-Michel discussed in a later chapter. Because Melkin states in his Prophecy precisely what was in the vault on Burgh Island and gives a description of the Turin Shroud long before it was supposedly first shown in public……. it seems more probable that he visited the vault or cave given the precise directions to the entrance.
Who imparted the knowledge for the original arcane source material, if it was not an angel that indeed gave Melkin his insight? More importantly, how were they or he able to leave behind such exact geometrical and geographic instructions with surveying pin point accuracy? One must remember that if Melkin did live around 450 to 700AD then where was this source and in what language, before Melkin transcribed all its information into the Latin book of the Grail? This source and the Grail book will be found at the unveiling of the tomb……… the Grail book being returned when the Templars hid their treasure there.
The arcane source material will have remained in the tomb but certainly the Grail book was returned to the tomb by the Templars as by now it would have surfaced along with their treasure. From the testimony of Helinand regarding the possession of the French book (only existing incomplete)……… makes one think that the original was only translated piecemeal and the parts translated and woven into a story were those parts that inspired individually the original transcribers. Each of the early troubadours elucidating and embellishing on an individual basis according to their penchant for the more spiritual essence or fight scenes or the transference of historical or geographically accurate detail.
In Helinand’s chronicle, he derives ‘graal’ from ‘gradalis’ and sets the date for the British hermit's vision of the Grail at 707 or 717 A.D, but we are told that Melkin was ‘before’ Arthur and Merlin. This proposition now seems inaccurate if we take this date and the fact that Melkin knows where Arthur is buried. It is still not certain how this transition of the ‘Grades’ evolved into an object except from obvious misinterpretation, but Helinand's ‘gradalis’ did not resemble a chalice but rather a dish on which meats were served. This semantically fits with the other descriptions of the Holy Grail as a receptacle, since Joseph of Arimathea uses the Grail to catch blood and sweat from French tradition and alluded to by Melkin (in the misunderstood British prophecy) and implies that it is a vessel that holds liquid. Helinand states that Gradalis or Gradale means a dish, wide and somewhat deep by definition, in which rich meats are served to the rich in degrees- gradatim.
This is the point where I am sure that I will loose many readers as the duality of the Grail is on one side derived from arcane understanding. Is this not a misunderstanding of the transcribers and the original purport of the processional alluded to the spiritually rich as opposed to the waste-land or dearth which is cured on attainment of the Grail in the romances. This is a complex subject as the consciousness of man is refered to in Biblical expression through the prophets as ‘land’. The waste-land is an allusion to a spiritual state.
The singular Chalice is often thought of as the receptacle used at the Last Supper or is a relic of the Passion in which both blood and sweat were contained. Some scholars posit that the concept of the Grail as a platter preceded the notion of the Grail as the "Kiddush Cup" from the Last Supper positing that primarily it was a Paschal Dish and not the Eucharistic vessel used by the twelve disciples. The physical Grail is none of these, because Melkin describes it so accurately, he leaves no doubt as to its composition.
When Chrétien de Troyes refers to the ‘Graal’ in ‘le Conte du Graal, Chrétien refers to his object not as “the Grail”, but as “un graal”, “a grail”, implying that in the source document it was used in context as a common noun and that there were more than one. Melkin alludes to the Grail as either the body of Jesus in Grail ark or the shroud that was formed in it, but he also is recounting in the ‘Book of the Grai’l about Grades or Degrees to enlightenment, which is the whole essence of the other half of understanding what the Grail is……… an objective description of the ‘Divine Plan’ and the romances have in a way achieved a heightened awareness or preparation in readying the world as a form of pre-cognition.
It is difficult to ascertain whether Melkin, did survey the angles and distances that we will be elucidating when we investigate Melkin’s prophecy, because this art was supposedly lost in the sixth century Dark Ages, when European mapping techniques were still very crude. Melkin, however, passes on precise and accurate information given in his riddle, so where did he get it from? If it was not Melkin who surveyed the British landscape by his own skill, which points to where Joseph and Jesus were buried in the Island of Ictis, then how was it that he could leave us such precise directions? Was it truly by divine intervention as Helinand posits, or was there original ancient mapping instructions which indicated and marked Ley lines from which Melkin compiled his prophecy? The reason for considering this is that ‘Mons Acute’ or Montacute was the place Henry of Blois went to long before the Templars built the marker St. Michael churches. So was Mons Acutus the mount that marked out the thirteen degrees from the ley line from Avebury and got named as such…… long before the Templars built their St. Michael edifice to mark their treasure hoard.
If one considers that an entire body of knowledge may have existed since very early days from the offspring of Zerah through a line of Kings that ended with Arthur, then Melkin could have had access to this when he buried King Arthur. Was he, like Father Good, just the messenger, perpetuating a tradition and preserving directions to Joseph’s resting place to be found in a future generation? The hardest question to answer is…… “who did the original surveying and at what stage in history were the coordinates of these Ley Lines recorded and surveyed as pertaining to what was hidden in Ictis”? If we assume that the Templars possessed knowledge of this Ley line system (which will become apparent), then the French Book of the Grail may also have been contained this geometry. If this assumption is correct then it might explain where Henry of Blois got the information about Montacute that was passed on to Father Good down through the ages by the Abbots. What part does the island play in relation to the original St.Michael Ley line before the Templars put their stamp on it and named it as such.
If the extract that gives account of the Grail noted by Helinand was written in Latin around 707AD, it indicates that, before the five main romance writers, Guiot le Provencal, Chrétien de Troyes, Walter Map, Wolfram von Eschenbach, and Albrecht von Scharfenberg, began their works, there was a Latin original that contained geomatria which would explain (given his connections to the noble family), how Henry of Blois might have made the Montacute connection that was passed to Father Good. If it was not picked up to feature in any of the French transcripts by the French writers, maybe Henry had gleaned it from the original. But then one has to question whether Henry actually saw the French original translation of the Grail book (if there ever was one) or the original Latin from Melkin. It seems that if there ever was a complete transcription of the whole Grail book the various varients would concur more in their subject matter. As Helinand bears witness there probably was no complete French volume but the French material existed as seperate extracts or exerpts compiled by the original writers allowed to see the latin text.
As regards to when the original was written given the Saxon connection to Arthur, it would seem soon after Arthur’s demise and possibly even written in France although Helinand’s source seems to indicate an Apparition as taking place in Britain. The original Latin version written by Melkin we should guess at around 650 AD to be followed by the French excerpts translations and the French volume that Helinand presumes exists, never did. Because Eleanor’s father and Grandfather were captivated by these stories and the fact that Chretien is working off another’s work…… what we think all became a tradition at one time probably had much earlier strains as well. It is with this family that the troubadour tradition concerning the Grail commenced, to evolve into the various forms of romances. Before any of the early named Grail writers mentioned above came on the scene, there was most probably a more oral court tradition and it would seem these early troubadours recognised at this early date that the Grail book contained sacred information.
The Grail books appearance was either then ascribed the date by Helinand or more probably given the date of when his source wrote of the Latin originals first appearance at court. Because of the book’s profundity, knowledge and the nature of its material, it may have been assumed that it could only have been delivered by an angel to the hermit (better known as Melkin). In a later chapter we will cover the possibility that Burgh Island’s association as a Tomb in connection with St. Michael preceded even the Templars and if indeed it is the cause for the naming of Mont- Saint-Michel as Mons Tomba and its association with an angelic apparition by St. Michael to a monk.
It was Robert de Boron circa 1170 who relates the story of the shield that was later to become the template for the Arms of Glastonbury, that had probably inspired Father Good’s investigation to find a clue to Joseph’s burial site. The shield given to Evalak by Josaphes, Joseph of Arimathea’s son, had a red cross on it that was also to become the symbol of the Rosicrucians and the Templars. Robert tells us that, following Evalak's victory over Tholomer, the red cross upon it disappeared, then Josaphes, just before his death, asked Mordrains to bring the shield to him. Continuing the story he then recounts that Josaphes with his own blood inscribed another cross on the shield and gave it back to Mordrains, and afterward it was placed upon the grave of Duke Nasciens, until Galahad would come and retrieve it. Galahad then posseses a sword which had belonged to King David, the hilt of which was covered by King Solomon with precious stones and the story ensues with an adventure with the holy bleeding lance, and Galahad’s eventual achievement of the Saint Graal, followed by his death at Sarras. Now here is the quirk. If the sword of Solomon was brought by Joseph then if he left Jerusalem with it, would he not know where the Arc is, presuming they were cached in the same place beneath the temple. Is this why these Knights originally wound up at the Temple Mount rather than the ruse of protecting the way of pilgrims?
Thomas Malory's ‘Morte D’Arthur’ has very much the same elements within his story with his own additions, the early French tradition keeping links with the Holy Land threaded throughout the narrative. Is Solomon’s sword’s iconic appearance in the original sources hinting at the inter-relationship of the two twins Pharez and Zerah’s separate bloodlines, as far back as King David, Solomon’s father, but somehow imputing the transference of kingship to Britain. The shield obviously being transformed in the tale with blood marks on it, to a Rosicrucian emblem and an association with the Templars, who not only were probably at this stage in possession of the Latin source in France after Eleanor but were now releasing their source material in response to the new interest shown in Geoffrey of Monmouth’s widely read history of the kings of Britain.
Evalak’s shield then by close association with Joseph was adopted as the Arms of Glastonbury. Glastonbury substituted the knotted wooden cross from the staff planted by Joseph at Glastonbury and then added the two vessels each side to coincide with the ‘duo fassula’ while the blood inscribed cross of Evalak also become the Templar emblem.
The subject matter of our investigation seems so wide, and interrelated from Ictis to Avalon via Glastonbury and the Grail stories. Evalak king of Sarras, Knights looking for the Graal in the East, Egypt, Jerusalem, the Templars’ cross, stories of Jesus in England, Joseph of Arimathea being buried with the Grail, Arthur, the oil with which Josaphes was consecrated, being kept in the Grail-ark. This oil with which a line of Kings are consecrated, while being kept at Sarras, swords and ships from Solomon, pyramids at Glastonbury, and prophecies in riddle form, but all of these having a link to Jesus.
Man from the dawn of consciousness, has advanced and gained a large amount of knowledge from stories recounted by previous generations that sometimes lived millenia before him while the individual has to learn and judge the validity of this corpus of knowledge in his short 70 years of life. The relevance of the stories in this enquiry are for mankind as a whole, as if we are being prepared for a revelation…… occult information couched within the Grail stories subliminaly some of it derived from understanding the Prophets of Israel, and bardic prophecies, without which, we would not comprehend a coming of heightened consciousness, and the proof that mankind needs. A proof that aligns with scriptures held as sacred by the Abrahamic religions i.e. the Prophets. The proof that is necessary for Mankind to progress in consciousness is the knowledge that there is some form of divine intervention which directs events. If Man were to have a more intellectual knowledge of God rather than wholly Faith based, there would be a shift in the consciousness of Mankind. There is understanding of this expectation even outside the arena of our investigation in the prophecy of Paracelcus, and the reformation of the whole world order.
The very reality of what was foretold by these prophets needs to actually transpire and then there will be the proof needed by mankind. The problem is that gnosis of an omnipotent God needs be ‘re-cognised’. The Grail stories with what they reveal, when aligned with the prophets are just the vehicle to bring about this paradigm shift of consciousness. After all, the Kingdom of Heaven is at hand and has been for 2000 years, but it is only a heightened consciousness that will recognise this fact when this shift in consciousness occurs and this is at the discovery of the Tomb and what it reveals to mankind.
Chrétien de Troyes poem tells of the passages through life of a young knight called Percival, but it is written in an uneasy form and suddenly goes from a story about Percival into the adventures he has on the way to being a knight. Percival is the first of the three Grail stories to be published and in the narrative it describes the vessel of the Holy Grail as a golden dish and also speaks of a Lance dripping with blood that appears with the Grail conveyed ceremoniously at times throughout a meal he is having. The Grail romances cover too many variations to be discussed here, but as we focused on the essential information provided by Pytheas that led us to the Island of Ictis, so too, must we look at the essential core of what the Grail romances have in common, to understand their meaning. It is evident that the Grail writers were not really concerned with historical time or anachronistic chronology as they interwove their various versions from a core body of material.
The essential threads of information that align themselves even semantically and allegorically seem to consist of Joseph of Arimathea, the Grail, Knightly pursuits and a quest, but essentially it was a British matter. Joseph has a connection to Jesus and most of the Grail heroes have a connection to Joseph and so it would seem a bloodline or inheritance is inferred. The Grail seems to be an object with direct connections to Jesus having been brought to Britain by Joseph. The quest appears to be, to find the Grail but the Grail seems hard to define and thus looking for it makes it all the more difficult. The Grail although greatly connected to Jesus (who was the one responsible for a major part of Man’s enlightenment) is also synonymous with the developmental stages of enlightenment in the individual, referred to as grades in the Book of the Grail and allegorised as the righteousness of knightly pursuits.
Melkin having prior knowledge of this process or divine plan would in effect equate him as having equal standing with Biblical prophets, informing us of future events in ’Time’ but also having knowledge that his prophecy relates in part to degrees of Spiritual enlightenment which are set in a finite timespan.
The reason for relating these points is, firstly, the Holy Cross of Waltham, originally found buried at Montacute, seems to have been transformed on its journey to Scotland from a flint object into the actual Cross from Calvary, and secondly, that coincidentally becoming intertwined, Scotland's Holy Rood and the cross which was dug up at Montacute were both black, thereafter leaving for posterity a complete muddle of fake relics.
So it was after the fire of 1184 that the stories of Joseph blossomed and a presumption that he would be buried close by his own church was generally assumed. The Isle of Avalon having found its geographical position at Glastonbury, was all part of Glastonbury re-inventing itself, but that was only the start, because without that there could be no synonymity with Melkin’s prophecy if Avalon was elsewhere.